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THE ORIENT
Secondly, since the Jaina metaphysics, as it is found in the sutras, is the result of elaboration of a primitive system of beliefs, it preserves its original simplicity. It is a system of pluralism, because it believes in the existence of many classes of reality. It is a system of realism, because, according to it, the things exist independent of mind. It can also be called a system of dualism since mind and matter are here supposed to be two independent realities, jiva and ajiva.
Thirdly, Jainism is opposed to all types of idealism, transcendentalism and agnosticism. It entered into a polemic with these systems right from the days of Mahavira. And lastly, the Jaina metaphysics is conformist rather than radical. It preferred a policy of philosophical reconciliation than of innovation.
The Uttaradhyayana Sutra (28) and the other sutra's give elaborate classifications of the Jaina view of reality. The world or universe is traced to six kinds of substances, i.e. dharma, adharma, space, time, matter and soul. A substance is that which has qualities (guna) and modification (parayaya). These substances are classified into two classes, (1) Jiva, soul, and (2) ajiva or inanimate things. The ajivas, again, are of two kinds: (1) without form (arupa), and (2) with form (rupa). Dharma, adharmia, space and time are substances without form whereas matter or pudgala is with form. A detailed discussion of some of these substances is necessary in order to have a glimpse of the Jaina metaphysics. An exhaustive discussion of all the categories is not possible here.
Jivas and Ajivas
Jiva is distinguished from other substances (ajiva) by the differentiam of consciousness. Jiva has consciousness whereas the ajivas do not possess that. Besides, unlike matter (pudgala), the jiva has no form; its intrinsic nature is beyond description. "(The liberated jiva) is not long nor small nor round nor triangular nor quadrangular nor circular; he is not black nor blue nor red nor green nur white; neither of good nor bad smell; not bitter nor pungent nor a stringent nor sweet; neither rough nor soft; neither heavy nor light; neither cold nor hot; neither harsh nor smooth; he is without body, without resurrection, without contact (of matter), he is not femine nor masculine nor neuter; he perceives, he knows, but there is no analogy (whereby to know the nature of liberated soul) its essence is without form; there is no condition of the unconditioned. There is no sound, no colour, no smell, no taste, no touch—nothing of that kind. Thus I say”. 34
Uttaradhyayana Sutra enumerates the fallowing characteristics of soul: knowledge, faith, conduct, austerities, energy
34. Akaranga Sutra, I, 5, 6.
